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Relevant bibliographies by topics / Concert spirituel

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Academic literature on the topic 'Concert spirituel'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Concert spirituel"

1

Heartz, D. "The Concert Spirituel in the Tuileries palace." Early Music XXI, no. 2 (May 1, 1993): 240–50. http://dx.doi.org/10.1093/em/xxi.2.240.

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Pesic, Andrei. "The Flighty Coquette Sings on Easter Sunday." French Historical Studies 42, no. 4 (October 1, 2019): 563–93. http://dx.doi.org/10.1215/00161071-7689170.

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Abstract French colonists in Saint-Domingue brought a variety of entertainments from the metropole to the island's theaters during the later eighteenth century. This included the Parisian Concert Spirituel, which replaced theatrical entertainments with performances of religious and instrumental music during religious holidays. Yet these concerts never caught on in earnest and began to diverge significantly from the metropolitan institution: the Easter concert in Port-au-Prince entirely composed of opera arias would have been unthinkable in the metropole. Linking developments in the colony's entertainments with the understudied subject of religious practices among France's Caribbean colonists, this article argues that strong market pressures overrode weaker religious constraints in Saint-Domingue, making opera arias acceptable for Eastertide. It presents a new fine-grained approach for studying how cultural practices are transformed when traveling within an empire, with implications beyond the history of the arts. Les colons français ont importé une grande variété de divertissements de la métropole à Saint-Domingue durant la deuxième moitié du dix-huitième siècle. Le Concert spirituel de Paris, qui remplaçait les spectacles profanes pendant les fêtes religieuses, a été l'une de ces institutions. Néanmoins ces concerts n'ont jamais entièrement pris dans le contexte colonial et ont peu à peu divergé de leurs homologues métropolitains : un concert de Pâques à Port-au-Prince entièrement constitué d'airs d'opéra aurait été inimaginable dans l'Hexagone à cette époque. Liant l'histoire des divertissements coloniaux et le sujet peu étudié des pratiques religieuses des colons, cet article développe l'idée que de fortes pressions commerciales ont primé sur de faibles contraintes religieuses à Saint-Domingue, rendant des airs d'opéra acceptables au moment des fêtes de Pâques. L'analyse souligne la façon dont les pratiques culturelles évoluent lorsqu'elles voyagent au sein d'un empire colonial, tirant des implications qui vont au-delà de l'histoire des arts.

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Wilcox, Beverly. "The Hissing of Jean-Pierre Pagin: Diderot’s Violinist Meets the Cabal at the Concert Spirituel." Studies in Eighteenth Century Culture 40, no. 1 (2011): 103–32. http://dx.doi.org/10.1353/sec.2011.0013.

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Montagnier, Jean-Paul C. "Le Te Deum de Jacques Morel et le Concert spirituel d'Alexandre de Villeneuve comme exemples de divertissements sacres." Revue de musicologie 88, no. 2 (2002): 265. http://dx.doi.org/10.2307/947220.

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Lespinard, Bernadette. "Un grand d'Espagne refuse au Concert spirituel. Essai d'attribution du manuscrit anonyme Vm 1 1412 de la Bibliotheque Nationale." Revue de musicologie 80, no. 1 (1994): 113. http://dx.doi.org/10.2307/947305.

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Sawkins, Lionel, and Jacqueline Waeber. "En province, à Versailles et au Concert spirituel: Réception, diffusion et exécution des motets de Lalande au XVIIIe siècle." Revue de Musicologie 92, no. 1 (January 1, 2006): 13. http://dx.doi.org/10.2307/20141638.

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L’Écuyer, Sylvia. "La transcendance en musique selon John Burke : parcours et entretien." Circuit 21, no. 1 (March 11, 2011): 11–21. http://dx.doi.org/10.7202/1001159ar.

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Le labyrinthe, un symbole millénaire qui se retrouve encore aujourd’hui sur les sols de pierre des cathédrales, est devenu pour le compositeur John Burke une sorte de laboratoire pour trouver l’essence de la démarche de la musique classique occidentale. Dans sa recherche de la transcendance, il s’est intéressé au labyrinthe tel que décrit dans l’ouvrage de Lauren Artress, Walking the Path, dont il a suivi les ateliers à San Francisco. Influencé par les ouvrages du mythologue américain Joseph Campbell, en particulier The Hero’s Journey, il a également exploré cette autre conception du voyage intérieur. Sur les traces de musiciens du xxe siècle comme Stockhausen et Boulez qui ont voulu évacuer l’expérience du concert classique avec les musiciens d’un côté et le public de l’autre, John Burke propose donc un espace musical où son langage classique infusé de philosophie orientale invite les musiciens et le public à entreprendre un voyage musical et spirituel très personnel.

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McGinty, Doris Evans, Kathleen Battle, and Jessye Norman. "Spirituals in Concert." American Music 13, no. 2 (1995): 247. http://dx.doi.org/10.2307/3052263.

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Jaberi, Azita, Marzieh Momennasab, Shahrzad Yektatalab, Abbas Ebadi, and Mohammad Ali Cheraghi. "Spiritual Health: A Concept Analysis." Journal of Religion and Health 58, no. 5 (March 10, 2017): 1537–60. http://dx.doi.org/10.1007/s10943-017-0379-z.

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Hildebrand, Carroll D. W. "The Concept of the Spiritual." Idealistic Studies 22, no. 3 (1992): 262–63. http://dx.doi.org/10.5840/idstudies199222350.

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Dissertations / Theses on the topic "Concert spirituel"

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McQuaide, Rosalie. "Le concert spirituel (1725-1790) : a reflection of French musical taste /." Ann Arbor : UMI, 2000. http://catalogue.bnf.fr/ark:/12148/cb37059854p.

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Darras, Véronique. "La littérature pour violon au concert spirituel de 1725 à 1790 : étude et restitutions." Lyon 2, 1991. http://www.theses.fr/1991LYO20076.

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La littérature pour violon au concert spirituel de Paris se distingua par sa grande variété : de 1725 à 1790 des violonistes de différentes nationalités vinrent présenter au public parisien des oeuvres telles que duos, sonates et concertos pour le violon, instrument qui fut présent, en solo, pratiquement lors de chaque audition du concent. Celui-ci fut donc le témoin de l'évolution du épertoire pour violon durant le dix-huitième siècle, évolution qui se caractérise par l'abandon de la sonate et du style baroque au profit du concerto et du style classique, voire pré-romantique dans les compositions de Jean-Baptiste Viotti
The violin literature at the concert spirituel of Paris was remarkable for its large variety : from 1725 to 1790 violonists of different nationalities came to present to the parisian public works as duets, sonatas and concertos for violin, an instrument which was present, in solo, in nearly all concerts of concerts spirituel. This one was therefore the witness of the evolution of the violin repertoire during the eighteenth century, evolution which is distinguished by the forsaking of sonata and baroque style on belhalf of concerto and classic, even preromantic style, for exemple in Jean-Baptiste Viotti's works

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LAMB, ROBERT E. "Michel-Richard de Lalande's In convertendo Dominus: A Performing Commentary." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1155518518.

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Perkins, H. Jack. "A project introducing seminarians and spouses to the concept of Christian psychospiritual formation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Gillis, Dara Alexa. "Can You Move Me?Artistry, Expression and Education through theAfrican American Spiritual in the Public-School Classroom." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1603983928763982.

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Knudsen, Christiana Oware. "Distance spiritual healing : professionalism, legitimacy and the concept of a gifted spiritual healer : a sociological and anthropological study of the professionalisation of distance spiritual healing." Thesis, University of Derby, 2000. http://hdl.handle.net/10545/254779.

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Carlin, Barbara Dekmar. "Spiritual formation in women: A theoretical examination of Christian spirituality and self-concept." Thesis, Psychological Studies Institute, 2006. http://hdl.handle.net/10919/71587.

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This thesis reviewed literature exploring the factors contributing to spirituality and their effects on the development of self-concept in girls and women. Self-esteem, self-concept, and self-image, although closely related, were distinct constituents of mental health. Although religiousness and spirituality appeared to describe different concepts, they also were not fully independent. Christian spiritual formation was identified by the practice of spiritual disciplines and acts of faith with others. Spiritual and religious involvement were consistently and positively related to health and inversely related to disorders. However, there was inadequate conceptualization of Christian spirituality in the literature as an explanation effecting self-concept. Review of the evidence indicated that continued research is needed regarding the integration of spiritual disciplines as predictors for a distinct spiritual formation in women. Further research may provide evidence that healthy self-concept in women increases as a function of Christian spiritual formation.

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Battle, Michael. "The ethics of heaven the concept of heaven in ethical thought /." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p051-0050.

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Yapp, Francis Anthony. "Les Prétentions du Violoncelle: The Cello as a Solo Instrument in France in the pre-Duport Era (1700-1760)." Thesis, University of Canterbury. School of Music, 2012. http://hdl.handle.net/10092/7464.

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When Hubert Le Blanc published his Défence de la basse de viole in 1741, the cello had already established itself as a solo instrument in Parisian musical life. Several cellists, both French and foreign, had performed to acclaim at the Concert Spirituel, and the instrument had a rapidly expanding repertoire of published solo sonatas by French composers. Among the most significant of the early French cellist-composers were Jean Barrière (1707-47), François Martin (c. 1727-c. 1757), Jean-Baptiste Masse (c. 1700-1757), and Martin Berteau (1708/9-1771). Their cello sonatas are innovative, experimental, often highly virtuosic, and, in spite of unashamedly Italianate traits, tinged with a uniquely French hue. Yet notwithstanding its repertoire and the skill of its performers, this generation of French cellist-composers has remained undervalued and underexplored. To a large extent, this neglect has arisen because a succeeding generation of French cellists of the late eighteenth century - the Duport brothers, Jean-Pierre (1741-1818) and Jean-Louis (1749-1819), the Janson brothers, Jean-Baptiste-Aimé (1742-1823) and Louis-Auguste-Joseph (1749-1815), and Jean-Baptiste Bréval (1753-1823) - are widely acknowledged as the creators of the modern school of cello playing. This dissertation focuses exclusively on the early French cello school. It seeks to examine the rise of the solo cello in France within its socio- cultural and historical context; to provide biographies of those com- prising the early French cello school; to explore the repertoire with particular emphasis on the growth of technique and idiom, detailing features that may be described as uniquely French, and to assert the importance of and gain recognition for this school, not as a forerunner of the so-called Duport school but as an entity in itself.

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Ralph, Peter Russell Harrison. "An assessment of the concepts of Christian formation in the published works of Albert Benjamin Simpson." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Books on the topic "Concert spirituel"

1

Best, Elsdon. Spiritual and mental concepts of the Maori. Wellington, N.Z: V.R. Ward, Govt. Printer, 1986.

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The concept of Bodhicitta in Śāntideva's Bodhícaryāvatāra. Albany, N.Y: State University of New York Press, 2000.

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The concept of the spiritual: An essay in first philosophy. Philadelphia: Temple University Press, 1988.

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Door to inconceivable wisdom and compassion. Baca Raton, Fla: Sky Dancer Press, 1996.

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Sharp, Michael. The great awakening: Concepts and techniques for successful spiritual practice. Brooklne, MA: Avatar Publications, 2007.

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Sharp, Michael. The great awakening: Concepts and techniques for successful spiritual practice. Brooklne, MA: Avatar Publications, 2007.

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Knudsen, Christiana Oware. Distance spiritual healing: professionalism, legitimacy and the concept of a gifted spiritual healer: A sociological and anthropological study of the professionalisation of distance spiritual healing. [Derby: University of Derby], 2000.

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1950-, Rippin Andrew, ed. The spiritual background of early Islam: Studies in ancient Arab concepts. Boston: Brill, 2008.

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We are one: The message of unity found in all wisdom traditions. Rocklin, Calif: Kaivalya Press, 2006.

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Kathy, Oddenino, ed. The joy of health: A spiritual concept of integration and the practicalities of living. Annapolis, MD: Joy Publications, 1989.

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Book chapters on the topic "Concert spirituel"

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Ulrich, Thomas H. "The Concept of Spiritual Leadership and Centricity." In Spiritual Leadership, 17–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45432-6_4.

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van der Walt, Johan. "Legal normativity and spiritual culture." In The Concept of Liberal Democratic Law, 198–212. New York, NY : Routledge, 2019. | Series: Law and politics: continental perspectives: Routledge, 2019. http://dx.doi.org/10.4324/9780429059940-10.

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van der Walt, Johan. "Economy, society and spiritual history." In The Concept of Liberal Democratic Law, 125–67. New York, NY : Routledge, 2019. | Series: Law and politics: continental perspectives: Routledge, 2019. http://dx.doi.org/10.4324/9780429059940-8.

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Bélanger, Bruno, Line Beauregard, Mario Bélanger, and Chantal Bergeron. "The Quebec Model of Recording Spiritual Care: Concepts and Guidelines." In Charting Spiritual Care, 53–78. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8_4.

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Abstract Over the past decade or so, the quality of the evaluation note written by a spiritual care provider has been a major issue in debates about accountability and the quality of interdisciplinary collaboration. This article advocates the adoption of our two models of notes: ‘the note following a meeting with a user’, generally used in acute care, and ‘the note following a meeting with a relative’, generally used in long-term care, in cases where a patient can no longer express himself or herself. These two charting models were developed on the basis of the RESS (‘Markers for Spiritual Care Assessment’) assessment tool recently developed at the Centre Spiritualitésanté de la Capitale-Nationale (CSsanté), and their usefulness and applicability were assessed in a research study. The note models presented in this article are inspired by the vision of spirituality that underlies our work accompanying patients and informed the development of the RESS. We found that the clinical benefits of streamlining an evaluation and note-writing model are a major step forward in a profession that has been rapidly evolving in Quebec in recent years.

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Mackler, Aaron L., Ebrahim Moosa, Allen Verhey, Anne Carolyn Klein, and Kurt Peters. "Spiritual and Religious Concepts of Nature." In Philosophy and Medicine, 13–62. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-6921-5_2.

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Golliher, Jeff. "11. Ethical, Moral and Religious Concerns." In Cultural and Spiritual Values of Biodiversity, 435–502. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1999. http://dx.doi.org/10.3362/9781780445434.011.

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Mix, Lucas John. "Life After Life: Spiritual Life in Christianity." In Life Concepts from Aristotle to Darwin, 91–102. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96047-0_8.

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Neale, Harry S. "The Concept of Spiritual Jihad in Learned Sufi Texts." In Jihad in Premodern Sufi Writings, 47–56. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56155-8_4.

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Lydon, John. "Professor Gerald Grace and the concept of ‘spiritual capital’." In New Thinking, New Scholarship and New Research in Catholic Education, 68–79. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003171553-8.

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Rao, Devulapali V., and Lalitha D. Rao. "Quantum Reality, Spiritual Concepts, and Modern Optics Experiments." In Quantum Reality and Theory of Śūnya, 3–11. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-1957-0_1.

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Conference papers on the topic "Concert spirituel"

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Erihadiana, Mohamad, Supiana, and Ahmad Hasan Ridwan. "Spiritual Intelligence of Islamic Education Concepts." In 5th Asian Education Symposium 2020 (AES 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210715.031.

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Motuz, Valeriia. "THE RELIGIOUS COMPONENT OF THE SPIRITUAL LIFE OF MODERN CIVIL SOCIETY." In THEORETICAL AND EMPIRICAL SCIENTIFIC RESEARCH: CONCEPT AND TRENDS. European Scientific Platform, 2021. http://dx.doi.org/10.36074/logos-28.05.2021.v2.50.

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Nizhnikov, Sergei. "Art and Creativity The Concept of Spiritual Creativity." In 4th International Conference on Education, Language, Art and Intercultural Communication (ICELAIC 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icelaic-17.2017.118.

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Martynenko, Elena. "MODERN TERRORISM. CONCEPT, ORIGIN, SOCIAL, POLITICAL, ECONOMIC AND SPIRITUAL FOUNDATIONS." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/hb11/s12.118.

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Labbé, Mickaël. "« L’espace indicible »: conceptions et textualités." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.470.

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Résumé: La notion d’« espace indicible » occupe sans conteste une position centrale dans la théorie architecturale de Le Corbusier après 1945. Loin d’être un simple mot-valise ou un signifiant vide de sens, le concept d’espace indicible vise à penser le sommet de l’expérience esthétique et spirituelle dont est passible l’architecture, cela tant pour rendre compte de l’émotion plastique ressentie face aux chefs-d’œuvre du passé que pour décrire la qualité de l’expérience que l’architecte cherche à produire par ses propres œuvres. Ainsi, dans l’œuvre de Le Corbusier, l’expression « l’espace indicible » désigne non seulement un concept, mais également un ensemble textuel dans lequel la notion est thématisée et au travers duquel elle se constitue progressivement. L’objectif de cet article est double : d’une part, proposer une description des déterminations principales du contenu donné par Le Corbusier à la notion d’« espace indicible » ; d’autre part, à partir de l’examen des archives, faire le point sur les textes dans lesquels ce concept se formule. Abstract: The concept of “ineffable space” unquestionably occupies a central place in Le Corbusier's architectural theory after 1945. Far from being a portmanteau or a signifier devoid of meaning, the concept of ineffable space is aimed at conceiving the height of aesthetic and spiritual experience rendered possible by architecture. This is as much to realise plastic emotion felt in front of masterpiece from the past as to describe the experiential quality that the architect seeks to produce in his/her own work. Thus, in Le Corbusier’s oeuvre, the expression “ineffable space” not only denotes a concept but also a textual whole in which the concept is thematised and through which it is progressively constituted. The aim of this article is two-fold. On the one hand, I propose a description of the principle determinants of the content that Le Corbusier assigns to the concept of “ineffable space”, and on the other hand, analysing the archives, I wish to take stock of the texts in which this concept is formulated. Mots-clés: Le Corbusier; espace indicible; théorie architecturale. Keywords: Le Corbusier; ineffable space; architectural theory. DOI: http://dx.doi.org/10.4995/LC2015.2015.470

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Wan, Wan Nornajwa. "Relationship Between Wasatiyyah Concept And Biopsychosocial- Spiritual Equilibrium In Managing Stress." In INCoH 2017 - The Second International Conference on Humanities. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.09.27.

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Meretukova, Zara Kadyrovna. "Concept Of Preparing Future Teachers To Strengthen Moral And Spiritual Education." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.307.

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Antropova, Vera Vladimirovna. "Concept Of "Spiritual" In The Discourse Of Literary Magazines: Cognitive Narrative Analysis." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.9.

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Hasnerita, Hasnerita, Suyitno Muslim, and Atwi Suparman. "Development of Midwifery Learning Model with Spiritual Approach in the Midwifery Concept Course." In First International Conference on Technology and Educational Science. EAI, 2019. http://dx.doi.org/10.4108/eai.21-11-2018.2282249.

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Kiselev, Valery, and Varvara Chernykh. "The Spiritual Crisis of Modernity and Tu Wei-Ming'S Concept of Self-Cultivation." In 4th International Conference on Education, Language, Art and Intercultural Communication (ICELAIC 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icelaic-17.2017.138.

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Reports on the topic "Concert spirituel"

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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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